Catholicity

MARIOLOGY

God said to the serpent:
‘I will put enmities between thee and the woman,
and thy seed and her seed:
she shall crush thy head,
and thou shalt lie in wait for her heel.’
Genesis 3, 15 {DRB}

My explications of the Patristic texts

Justin Martyr (A.D. 155)
Dialogue with Trypho

“He became man by the Virgin so that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, ‘Be it unto me according to thy word.’ And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.”

The text explores a significant theological concept regarding the Incarnation and the role of the Virgin Mary in the Christian understanding of salvation. It asserts that Jesus Christ became man through the Virgin Mary to address and reverse the disobedience that stemmed from the serpent’s temptation of Eve in the Garden of Eden. Eve, characterized as a virgin and pure, yielded to the serpent’s deceit, which led to the introduction of sin and death into the world.

Contrastingly, Mary received an angelic visitation from Gabriel, who brought the good news that she would conceive the Son of God through the Holy Spirit. This momentous event is marked by her willingness to accept God’s plan, as demonstrated by her faithful response: “Be it unto me according to thy word.” This shows not only her obedience but also her profound faith.

This theological interpretation of Justin Martyr underscores that through Mary’s acceptance, Jesus — the Holy One — would be born, fulfilling numerous prophecies found throughout the Scriptures. He is believed to be the one who not only stands in opposition to the serpent but also conquers the forces of evil. By His sacrificial death and resurrection, Christ offers salvation and deliverance from the bondage of sin and death to all who repent of their wickedness and place their faith in Him. This narrative illuminates the transformative impact of Mary’s role in the divine plan of redemption.

Irenaeus of Lyons (A.D. 180)
Against Heresies, 3:22

“In accordance with this design, Mary the Virgin is found obedient, saying, ‘Behold the handmaid of the Lord; be it unto me according to thy word.’ But Eve was disobedient, for she did not obey when, as yet, she was a virgin. And even as she, having a husband, Adam indeed, but being nevertheless as yet a virgin (for in Paradise ‘they were both naked, and were not ashamed,’ since they, having been created a short time previously, had no understanding of the procreation of children: for they needed to first come to adult age, and then multiply from that time onward), having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, having a man betrothed [to her], and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race. And on this account, does the law term a woman betrothed to a man, his wife who had betrothed her. However, she was as yet a virgin, thus indicating the back-reference from Mary to Eve, because what is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of the union had arisen; s so that the former ties be canceled by the latter, that the latter may set the former again at liberty… Wherefore, Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that He regenerated them into the Gospel of life, and not they Him. Thus, Mary’s obedience also loosened the knot of Eve’s disobedience. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.”

The text, attributed to Irenaeus, contrasts two pivotal figures from Christian theology: Mary, the Virgin Mother of Jesus, and Eve, the first woman created according to the Genesis narrative. At the heart of this comparison lies the themes of obedience versus disobedience and the impact of each figure’s choices on humanity.

Irenaeus highlights Mary’s readiness to accept God’s will, as expressed in her response to the angel Gabriel, “Behold the handmaid of the Lord; be it unto me according to thy word.” In stark contrast, he depicts Eve as disobedient, failing to follow God’s command, which led to sin and death entering the world. This framing establishes Mary as a figure of salvation, while Eve represents the fall and its consequences.

Both women are described as “virgins,” which serves to emphasize their purity and the importance of their roles within salvation history. While Eve’s virginity precedes her fall, Mary’s virginity is highlighted in her acceptance of God’s plan, suggesting a redemptive arc from disobedience to obedience. Irenaeus asserts that Mary’s act of obedience to God counteracts Eve’s act of disobedience. By yielding to God’s word, Mary becomes “the cause of salvation” for herself and all humanity, paralleling how Eve was the cause of death. This notion introduces the idea of Mary as a redemptive figure, allowing her role in the Gospel to be seen as one of restoration.

Irenaeus points out that Luke’s genealogy of Jesus traces back to Adam, symbolizing that humanity is regenerated through Mary and Jesus — returning to life through faith rather than being bound by sin. He emphasizes that Mary, through her faith, released humanity from the binding of Eve’s unbelief. The text discusses the notion of being “joined together,” suggesting the relationships between inheritance and salvation, sin and redemption. Irenaeus argues that Mary’s acceptance “ cancels the ties of Eve’s disobedience, allowing for a new beginning for humanity.

Overall, Irenaeus uses the figure of Mary to articulate a hopeful message of salvation and redemption. She connects her obedient faith directly to the reversal of Eve’s disobedience, framing the narrative of Christian faith in terms of transformation and renewal. This allegorical interpretation serves to position Mary as essential to the Gospel’s message of life, contrasting the consequences of the fall with the hope offered through Christ.

Tertullian (A.D. 212)
Flesh of Christ, 17

“Accordingly, a virgin did conceive and bear ‘Emmanuel, God with us.’ This is the new nativity; a man is born in God. And in this man God was born, taking the flesh of an ancient race, without the help, however, of the ancient seed, so that He might reform it with a new seed, that is, in a spiritual manner, and cleanse it by the re-moral of all its ancient stains. But the whole of this new birth was prefigured, as was the case in all other instances, in ancient type, the Lord being born as man by a dispensation in which a virgin was the medium. The earth was still in a virgin state, reduced as yet by no human labor, with no seed as yet cast into its furrows, when, as we are told, God made man out of it into a living soul…For it was while Eve was yet a virgin that the ensnaring word had crept into her ear, which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God, which was to raise the fabric of life, so that what had been reduced to ruin by this sex might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel. The delinquency which the one occasioned by believing, the other by believing effaced. But (it will be said) Eve did not, at the devil’s word, conceive in her womb. Well, she at all events conceived, for the devil’s word afterward became as seed to her that she should conceive as an outcast and bring forth in sorrow. Indeed, she gave birth to a fratricidal devil, whilst Mary, on the contrary, bore one who was one day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself. God, therefore, sent down into the virgin’s womb His Word, as the good Brother, who should blot out the memory of the evil brother. Hence, Christ needed to come forth for man’s salvation, in that condition of flesh that man had entered ever since his condemnation.”

Tertullian’s text presents a profound theological reflection on the nature of Christ’s incarnation and its implications for humanity. It explores the contrast between the stories of Eve and Mary, illustrating how each woman’s role relates to sin and redemption.

Tertullian emphasizes the miraculous nature of Jesus’ conception, asserting that a virgin bore Emmanuel, “God with us.” This points to the divine intervention in human history and the significance of the virgin birth in the Christian narrative. Tertullian emphasizes the miraculous nature of Jesus’ conception, asserting that a virgin bore Emmanuel, “God with us.” This points to the divine intervention in human history and the significance of the virgin birth in the Christian narrative. The passage suggests that, through this incarnation, God entered humanity to reform the human condition. Tertullian notes that Jesus came not through the “ancient seed,” an allusion to humanity’s sinful heritage, but rather to introduce a “new seed”—a spiritual awakening meant to cleanse and renew what sin had tainted.

Tertullian draws a parallel between Eve and Mary. While Eve was deceived by the serpent and brought sin into the world, Mary became the bearer of salvation by believing the angel’s message. This contrast illustrates the shift from disobedience to faith, portraying Mary as a new archetype of obedience and faithfulness. He argues that Eve’s belief in the serpent led to death and separation from God, while Mary’s belief in God’s word gave birth to life and hope. Tertullian highlights that Mary’s act of faith was instrumental in counteracting the curse that Eve initiated.

The writer positions Christ as the necessary salvation for humanity, born as a man to redeem the very flesh that had been condemned through sin. He alludes to the duality of human existence, where one “brother,” representing humanity’s fall, starkly contrasts the “good Brother,” who is Jesus, destined to restore and save. Meanwhile, the dichotomy between Eve and Mary underlines the theme of redemption: the possibility of salvation through faith as opposed to the despair brought about by disobedience. Mary’s acceptance of the angel’s message symbolizes a return to divine order and intent.

Tertullian’s text encapsulates Christian theological beliefs about the virgin birth and incarnation of Christ, focusing on the transformative power of belief and the restoration of humanity through Jesus. By presenting Mary and Eve as opposite figures, he illustrates central themes of sin, redemption, and the promise of new life through faith.

Gregory of Nyssa (A.D. 371)
On Virginity, 2

“It was, to divulge by the manner of His Incarnation this great secret; that purity is the only complete indication of the presence of God and of His coming, and that no one can, in reality, secure this for himself unless he has altogether estranged himself from the passions of the flesh. What happened in the stainless Mary when the fullness of the Godhead, which was in Christ, shone out through her, happened in every soul that led by rule the virgin life.”

In this passage attributed to Gregory of Nyssa, a Church Father and theologian, the author reflects on the profound mystery of the Incarnation—the event of God becoming human in the person of Jesus Christ. Gregory emphasizes that the manner of Christ’s Incarnation reveals a significant truth or “great secret.” This suggests that understanding how God chose to enter the world as a human being is crucial to comprehending divine attributes and intentions.

Gregory asserts that purity is the clearest sign of God’s presence. This purity is spiritual rather than merely physical, indicating a state of being that transcends worldly passions and desires. He argues that achieving this purity is impossible without distancing oneself from the “passions of the flesh.” This phrase refers to the various human desires and sinful inclinations that can lead individuals away from connecting with God. He suggests a transformative process where one must actively choose to reject these passions to embody the purity associated with the divine.

Gregory refers to Mary, the mother of Jesus, as a model of this purity, suggesting that the divine presence in Christ became manifest through her. Mary’s “stainless” nature represents the ideal state that allows for the fullness of God to dwell within. Moreover, he extends this idea beyond Mary, positing that every soul that lives a virgin life—symbolically interpreted as a life dedicated to spiritual purity and discipline—can experience this divine presence. It implies a universal call to all believers to strive for a life of purity to draw nearer to God.

Overall, the text presents a rich theological perspective that intertwines notions of divine mystery, human responsibility, and the call to a life of purity as essential to experiencing God’s presence.

Epiphanius of Salamis (A.D. 375)
Against Heresies, 87

​“But we must consider another marvelous aspect of the comparison between Eve and Mary. Eve
became, for men, the cause of death, because through her death entered the world. Mary, however,
was the cause of life, because life has come to us through her. For this reason, the Son of God
came into the world, and, ‘where sin abounded grace super-abounded’ (Rom. 5:20). Whence death
had its origin, thence came forth life, so that life would succeed death. If death came from woman,
then death was shut out by him who, through the woman, became our life.”

Epiphanius of Salamis elaborates on a profound theological juxtaposition between Eve and Mary, emphasizing their contrasting roles in the narrative of human existence. Eve, as depicted in the Genesis account, became the origin of death for humanity; through her actions, sin entered the world, leading to spiritual and physical death for all mankind. In stark contrast, Mary emerges as the pivotal figure through whom life is restored—she became the Mother of Jesus Christ, the Son of God.

Epiphanius articulates that Mary’s consent to bear the divine Child shows how grace triumphs where sin once abounded, echoing the biblical assertion that “where sin abounded, grace super-abounded” (Romans 5:20). He highlights that from the very origin of death, there now springs forth the promise of eternal life through the Incarnation. This theological reflection underscores a transformative shift: what began with a woman—a cause of death—was reversed by another woman, who brought forth life itself.

Thus, through Mary’s acceptance of her role, death is effectively vanquished, showcasing the redemptive power of Christ, who became the source of our salvation and eternal life through her.

Amphilochius of Iconium (A.D. 394)
In natalitia Domini, 1

“What a grand and most wise strategy against the devil! The world, which had
once fallen under the power of sin because of a virgin, is now restored to freedom
because of a Virgin. Through the virginal birth, many invisible demons have been
cast down to Tartarus.”

The text reflects on the theological significance of the virgin birth in Christian thought, specifically as articulated by Amphilochius. It contrasts two pivotal moments in salvation history: the Fall and redemption.

Amphilochius presents Jesus’s virgin birth as a divine strategy against evil. The implication is that God cleverly turned humanity’s situation, which had fallen into sin through the disobedience associated with a woman (Eve), into a scenario of redemption through the obedience of another woman (Mary).

The phrase “the power of sin” highlights how sin entered the world through a virgin’s actions, hinting at the narrative of Eve’s temptation and fall. This establishes a cycle of disobedience that leads humanity away from God and into the grasp of sin. In contrast, the text emphasizes that redemption comes through Mary, who conceives Jesus while remaining a virgin. This act is not just a miraculous event but signifies a reversal of the Fall. It asserts that obedience, purity, and divine will can restore what was lost through disobedience.

The mention of “many invisible demons” being “cast down to Tartarus” [the deepest level of Hell where the fallen angels are imprisoned] illustrates a cosmic battle between good and evil. The virgin birth is portrayed as a decisive victory over evil forces, indicating that spiritual liberation is enacted through Jesus’s birth.

Overall, Amphilochius’s words encapsulate a profound theological insight. The virgin birth symbolizes a divine strategy and triumph over sin and evil, linking Mary’s role in salvation history with themes of restoration and triumph against the forces of darkness.

Augustine of Hippo (A.D. 396)
The Christian Combat, 22:24

“The Lord Jesus Christ, having come to liberate human beings, including both men and women destined for salvation, was not ashamed of the male nature, for He took it upon Himself, or of the female, for He was born of a woman. Besides, there is the profound mystery that, as death had befallen us through a woman, Life should be born to us through a woman. By this defeat, the Devil would be tormented over the thought of both sexes, male and female, because he had taken delight in the defection of them both. The freeing of both sexes would not have been so severe a penalty for the Devil unless we were also liberated by the agency of both sexes.”

The text reflects Augustine of Hippo’s articulated theological significance of gender in the context of salvation and highlights several key points.

To begin, Augustine emphasizes that the arrival of Jesus Christ was a divine act intended to liberate all human beings—both men and women. This liberation underscores the inclusive nature of salvation, which recognizes every individual’s inherent dignity and worth, regardless of gender. The text points out that Jesus did not shy away from embracing both male and female natures. By being born of a woman, He signifies His connection to humanity and affirms the value of female existence. This brings attention to the importance of both genders in the divine narrative of salvation.

Augustine touches on the paradox that death entered the world through a woman (Eve), while another woman (Mary) makes life and redemption possible. This duality highlights an essential aspect of Christian theology: that God can bring about profound good from a situation that appeared disastrous. The text expresses the idea that the Devil finds torment not only in the liberation of humanity but particularly in the involvement of both sexes in this process. This indicates that the Devil’s delight in human sin and separation from God is countered by a redemption that embraces both men and women, illustrating a comprehensive restoration.

Ultimately, Augustine’s commentary advocates for recognizing the equal roles that both men and women play in the story of salvation. The text conveys that the defeat of evil requires the involvement of both genders, reflecting a united front against sin and oppression. Augustine’s message is one of hope and inclusivity, where the cooperative roles of men and women in salvation reflect a profound divine plan that honors and uplifts both.

Then the dragon stood before the woman who was about to bear a child, so that he
might devour her child as soon as it was born. And she gave birth to a son, a male
child, who is to rule all the nations with a rod of iron. But her child was snatched
away and taken to God and to his throne; and the woman fled into the wilderness,
where she has a place prepared by God, so that there she can be nourished for one
thousand two hundred sixty days…. But the woman was given the two wings of
the great eagle, so that she could fly from the serpent into the wilderness, to her
place where she is nourished for a time, and times, and half a time. And the dragon
cast out of his mouth water as a flood after the woman, that he might cause her to
be carried away of the flood. And the dragon was angry against the woman:
and went to make war with the rest of her seed, who keep the commandments of God,
and have the testimony of Jesus Christ.
Revelation 12, 4-6, 14-15, 17

AVE MARIA